Vamana Purana — Skanda Slays Taraka & Mahisha, Shloka 111
Skanda’s Svastyayana and the Slaying of Taraka and Mahisha
तस्मिन्हते ऽथ तनये बलवान् सुनाभो वेगेन भूमिधरपार्थिवस्तथागात् ब्रह्मेन्द्ररुद्रश्विवसुप्रधाना जग्मुर्दिवं महिषमीक्ष्य हतं गुहेन // वम्प्_32.110 स्वमातुलं बीक्ष्य बली कुमारः शक्तिं समुत्पाट्य निहन्तुकामः निवारितश्चक्रधरेण वेगादालिङ्ग्य दोर्भ्या गुरुरित्युदीर्य
tasminhate 'tha tanaye balavān sunābho vegena bhūmidharapārthivastathāgāt brahmendrarudraśvivasupradhānā jagmurdivaṃ mahiṣamīkṣya hataṃ guhena // VamP_32.110 svamātulaṃ bīkṣya balī kumāraḥ śaktiṃ samutpāṭya nihantukāmaḥ nivāritaścakradhareṇa vegādāliṅgya dorbhyā gururityudīrya
ເມື່ອລູກຊາຍຜູ້ນັ້ນຖືກຂ້າ, ສຸນາພະ (Sunābha) ຜູ້ມີລິດເດດກໍມາຮອດຢ່າງໄວວາ. ເມື່ອເຫັນຄວາຍຖືກຂ້າໂດຍ ກຸຫະ, ເຫຼົ່າເທວະດາມີ ພະພົມ, ພະອິນ ແລະ ພະຣຸດຣະ ກໍກັບຄືນສູ່ສະຫວັນ. ແລະ ກຸມານ ບາລີ, ເມື່ອເຫັນລຸງຂອງຕົນ, ກໍດຶງຫອກອອກມາໝາຍຈະຂ້າລາວ; ແຕ່ຜູ້ຖືຈັກ (ພະວິຊະນຸ) ໄດ້ຫ້າມລາວໄວ້ຢ່າງໄວວາ, ກອດລາວໄວ້ແລ້ວກ່າວວ່າ: 'ເພິ່ນຄືຄູຂອງເຈົ້າ.'
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FAQs
The verse frames the restraint as dharma-based: the uncle is identified as ‘guru’ (teacher/preceptor). Even in a battle context, harming one’s guru is a grave transgression; Viṣṇu embodies the regulating principle that curbs adharmic impulse.
Buffalo-slaying imagery commonly signals the defeat of a fierce, tamasic or asuric force (cf. Mahīṣa motifs). Here it marks Skanda’s martial leadership within the deva host and escalates the conflict, prompting further arrivals (Sunābha) and reactions.
They represent major deva constituencies. Listing them functions like a ‘battle-roll’ that universalizes the event: the conflict is not local but cosmic, drawing in principal divine orders who then ‘go to heaven’ after witnessing the decisive kill.